Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	abraham_n	know_v	zion_n	52	3	8.7618	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29240	Times treasury, or, Academy for gentry laying downe excellent grounds, both divine and humane, in relation to sexes of both kindes : for their accomplishment in arguments of discourse, habit, fashion and happy progresse in their spirituall conversation : revised, corrected and inlarged with A ladies love-lecture : and a supplement entituled The turtles triumph : summing up all in an exquisite Character of honour / by R. Brathwait, Esq.	Brathwaite, Richard, 1588?-1673.	1652 (1652)	Wing B4276; ESTC R28531	608,024	537

where wee are to seeke Where in Heaven the house of God the Citie of the great King the inheritance of the just the portion of the faithfull the glory of Sion Where not without us but within us for the Kingdome of God is within us So as I may say to every faithfull soule Intus habes quod quaeris That is within thee which is sought of thee It is God thou seekest and him thou possessest thy heart longeth after him and right sure thou art of him for his delight is to bee with those that love him Lastly when on Earth when in this life when while wee are in health while wee are in these Tabernacles of clay while wee carry about us these earthly vessels while wee are clothed with flesh before the evill day come or the night approach or the shadow of death encompasse us now in the opportunate time the time of grace the time of redemption the appointed time while our peace may bee made not to deferre from youth to age lest wee bee prevented by death before wee come to age but so to live every day as if wee were to dye every day that at last wee may live with him who is the length of daies What remaineth then but that wee conclude the whole Series or progresse of this Discourse with an exhortation to counsell you an instruction to caution you closing both in one Conclusion to perswade you to put in daily practice what already hath beene tendred to you Now Gentlemen that I may take a friendly farewell of you I am to exhort you to a course Vertuous which among good men is ever held most Generous Let not O let not the pleasures of sinne for a season withdraw your mindes from that exceeding great weight of glory kept in store for the faithfull after their passage from this vale of misery Often call to minde the riches of that Kingdome after which you seeke those fresh Pastures fragrant Medows and redolent Fields diapred and embrodered with sweetest and choicest flowers those blessed Citizens heavenly Saints and Servants of God who served him here on Earth faithfully and now raigne with him triumphantly Let your Hearts bee exditers of a good matter and your voices viols to this heavenly measure O how glorious things are spoken of thee thou Citie of God as the habitation of all that rejoyce is in thee Thou art founded on the exaltation of the whole Earth There is in thee neither old-age nor the miserie of old-age There is in thee neither maime nor lame nor crooked nor deformed seeing all attaine to the perfect man to that measure of age or fulnesse of Christ. Who would not become humble Petitioner before the Throne of grace to bee made partaker of such an exceeding weight of glory Secondly to instruct you where this Crowne of righteousnesse is to bee sought it is to bee sought in the house of God in the Temple of the Lord in the Sanctuary of the most High O doe not hold it any derogation to you to bee servants yea servants of the lowest ranke even Doore-keepers in the House of the Lord Constantine the Great gloried more in being a member of the Church than the Head of an Empire O then let it bee your greatest glory to advance his glory who will make you vessels of glory But know that to obey the deligths of the flesh to divide your portion among Harlots to drinke till the wine grow red to make your life a continued revell is not the way to obtaine this crowne Tribulation must goe before Consolation you must clime up to the Crosse before you receive this Crowne The Israelites were to passe thorow a Desart before they came to Canaan This Desart is the world Canaan heaven O who would not bee here afflicted that hee may bee there comforted Who would not be here crossed that hee may bee there crowned Who would not with patience passe thorow this Desart onely in hope to come to Canaan Canaan the inheritance of the just Canaan the lot of the righteous Canaan a fat Land flowing with milke and honey Canaan an habitation of the most holy Canaan a place promised to Abraham Canaan the bosome of Father Abraham even Heaven but not the heaven of heaven to which even the earth it selfe is the very Empyraean heaven for this is heaven of heaven to the Lord because knowne to none but to the Lord. Thirdly and lastly that I may conclude and concluding perswade you neglect not this opportunate time of grace that is now offered you I know well that Gentlemen of your ranke cannot want such witty Consorts as will labour by their pleasant conceits to remove from you the remembrance of the evill day but esteeme not those conceits for good which strive to estrange from your conceit the chiefest good Let it bee your task every day to provide your selves against the evill day so shall not the evill day when it commeth affright you nor the terrours of death prevaile against you nor the last summons perplex you nor the burning Lake consume you O what sharpe extreme and insuperable taskes would those wofull tormented soules take upon them if they might bee freed but one houre from those horrours which they see those tortures which they feele O then while time is graunted you omit no time neglect no opportunity Bee instant in season and out of season holding on in the race which is set before you and persevering in every good work even unto the end Because they that continue unto the end shall bee saved What is this life but a minute and lesse than a minute in respect of eternity Yet if this minute bee well imployed it will bring you to the fruition of eternity Short and momentany are the afflictions of this life yet supported with Patience and subdued with long sufferance they crowne the sufferer with glory endlesse Short likewise are the pleasures of this life which as they are of short continuance so bring they forth no other fruit than the bitter pils of repentance whereas in heaven there are pleasures for evermore comforts for evermore joyes for evermore no carnall but cordiall joy no laughter of the body but of the heart for though the righteous sorrow their sorrow ends when they end but joy shall come upon them without end O meditate of these in your beds and in your fields when you are journeying on the way and when you are so journing in your houses where compare your Court-dalliance with these pleasures and you shall finde all your rioting triumphs and revelling to bee rather occasions of sorrowing than solacing mourning than rejoycing Bathe you in your Stoves or repose you in your Arbours these cannot allay the least pang of an afflicted conscience O then so live every day as you may die to sin every day that as you are ennobled by your descent on earth

soules have given easie way to your mortall enemie Vtinam miserrimus ego c. I would I poore wretch saith Tertulian might see in that day of Christian exaltation An cum cerussa purpurisso croco cum illo ambitu capitis resurgatis No you staines to modesty such a Picture shall not rise in glory before her Maker There is no place for you but for such women as aray themselves in comely apparell with shamefastnesse and modestie not with broided ha●re or gold or pearles or costly apparell But as becommeth women that professe the feare of God For even after this manner in time past did the holy women which trusted in God tire themselves Reade I say reade yee proud ones yee which are so haughty and walke with stretched-out neckes the Prophet Isaiah and you shall finde your selves described and the judgement of Desolation pronounced upon you Because the Daughters of Sion are haughty and walke with stretched-out neckes and with wandring eyes walking and minsing as they goe and making a tinckling with their feet therefore shall the Lord make the heads of the daughters of Sion bald and the Lord shall discover their secret parts And hee proceeds In that day shall the Lord take away the ornament of the slippers and the calles and the round tyres The sweet balles and the bracelets and the bonnets The tyres of the head and the sloppes and the head-bands and the tablets and the eare-rings The rings and the mufflers The costly apparell and the veiles and the wimples and the crisping-pins And the glasses and the fine linnen and the hoods and the lawnes Now heare your reward And in stead of sweet savour there shall be stinke and in stead of a girdle a rent and in stead of dressing of the haire baldnesse and in stead of a stomacher a girdling of sack-cloth and burning in stead of beauty Now attend your finall destruction Thy men shall fall by the sword and thy strength in the battell Then shall her gates mourne and lament and shee being desolate shall sit upon the ground See how you are described and how you shall be rewarded Enjoy then sinne for a season and delight your selves in the vanities of Youth be your eyes the Lures of Lust your eares the open receits of shame your hands the polluted instruments of sinne to be short be your Soules which should be the Temples of the Holy Ghost cages of uncleane birds after all these things what the Prophet hath threatned shall come upon you and what shall then deliver you not your Beauty for to use that divine Distich of Innocentius Tell me thou earthen vessell made of clay What 's Beauty worth when thou must dye to day Nor Honour for that shall lye in the dust and sleepe in the bed of earth Nor Riches for they shall not deliver in the day of wrath Perchance they may bring you when you are dead in a comely funerall sort to your graves or bestow on you a few mourning garments or erect in your memory some gorgeous Monument to shew your vaine-glory in death as well as life but this is all Those Riches which you got with such care kept with such feare lost with such griefe shall not afford you one comfortable hope in the houre of your passage hence afflict they may releeve they cannot Nor Friends for all they can doe is to attend you and shed some friendly teares for you but ere the Rosemary lose her colour which stickt the Coarse or one worme enter the shroud which covered the Corps you are many times forgotten your former glory extinguished your eminent esteeme obscured your repute darkened and with infamous aspersions often impeached If a man saith Seneca finde his friend sad and so leave him sicke without ministring any comfort to him and poore without releeving him we may thinke such an one goeth to jest rather than visit or comfort and such miserable comforters are these friends of yours What then may deliver you in such gusts of affliction which assaile you Conscience shee it is that must either comfort you or how miserable is your condition She is that continuall feast which must refresh you those thousand witnesses that must answer for you that light which must direct you that familiar friend that must ever attend you that faithfull Counsellour that must advise you that Balme of Gilead that must renew you that Palme of peace which must crowne you Take heed therefore you wrong not this friend for as you use her you shall finde her She is not to be corrupted her sincerity scornes it Shee is not to bee perswaded for her resolution is grounded Shee is not to bee threatned for her spirit sleights it She is aptly compared in one respect to the Sea she can endure no corruption to remaine in her but foames and frets and chafes till all filth bee removed from her By Ebbing and flowing is shee purged nor is she at rest till shee be rinsed Fugit ab agro ad ciuitatem à publico ad domum à domo in cubiculum c. Discontentedly shee flies from the Field to the City from publicke resort to her private house from her house to her chamber Shee can rest in no place Furie dogs her behinde and Despaire goes before For Conscience being the inseparable glory or confusion of every one according to the quality disposition or dispensation of that Talent which is given him for to whom much is given much shall be required We are to make such fruitfull use of our Talent that the Conscience wee professe may remaine undefiled the faith we have plighted may be inviolably preserved the measure or Omer of grace we have received may be increased and God in all glorified Which the better to effect wee are to thinke how God is ever present in all our actions and that to use the words of Augustine Whatsoever we doe yea whatsoever it bee that wee doe he better knowes it than we our selves doe It was Seneca's counsell to his friend Lucilius that whensoever he went about to do any thing he should imagine Cato or Scipio or some other worthy Roman to be in presence In imitation of so divine a Morall let us in every action fix our eye upon our Maker Whose eyes are upon the children of men so shall we in respect of his sacred presence to which we owe all devout reverence Abstaine frome vill doe good seeke peace and ensue it Such as defil'd themselves with sinne by giving themselves over unto pleasure staining the Nobility splendour of their Soules through wallowing in vice or otherwise fraudulently by usurpation or base insinuation creeping into Soveraignty or unjustly governing the common-weale such thought Socrates that they went a by-path separated from the counsell of the gods but such as while they lived in their bodies imitated the life of the gods such hee thought had an easie returne to the place

mildnesse towards such as are deputed or substituted under them bearing with one anothers weakenesse as those who have a compassionate feeling of humane infirmities not laying such heavy burdens upon them as they themselves will not touch with their finger but will in some measure partake with them in all their labours But of all other vices incident to masters there is none more hateful in the sight of God and man than the unthankefulnesse or disrespect of Masters towards their servants when they have spent their strength and wasted themselves in their service These like the Greyhound in the fable may well say that they see nothing can please but that which doth profit when they were young able and fit to endure labour they were respected whereas now being old infirme and helplesse either to themselves or others they are sleightly regarded Whereas if they were thankfull masters these whom they once loved for profit-sake in youth they would now love in age in respect of the profit they reaped by their youth But alas doe we not see how nothing is more contemptible than an old Servingman Hee may say hee was a man in his time but that is all There is no man that will know him since his blew-coat knew no Cognizance the losse of his Crest makes him hang downe his Crest as one crest-fallen so as the poore Larke may boast of more than he may for every Larke hath his crest saith Simonides but hee hath none To redresse this as in humanitie you ought so I know such as are Generously disposed will that those who have deserved well under you being now growne aged yet unpreferred may by our care be so maintained that their service of Labour may be made a service of Prayer offering their sacrifice of devotion unto God that great Master of a Houshold that He in his mercy would give a happy successe unto all your endeavours Now as the Labourer is worthy of his wages for cursed is he that defraudeth the labourer of his hire so there is an especiall care required in every seruant to looke unto that which is given him in charge For the better discharge whereof it is inioyned you that be Masters not to be too remisse in your care and over-seeing thereof for much over-sight is usually committed for want of a good overseer Admonish your servants that they intend their charge suffer them not to idle but in their peculiar places to doe that which they in dutie are to performe and you in reason are to expect Wherein as they proceed in diligence so are you to requite their care with a cheerefull thankfulnesse If it be your lot to have such an one as Iaacob was as rare it is to find such an one as he was reward him not with a bleare-eyed Leah for a beautifull and faire Rachel I meane abridge not nor scant not their wages for this is a discredit to your selfe and a discouragement to your servants If he say These twenty yeares I have beene with thee thine ewes and thy goates have not cast their young and the rams of thy flocke have I not eaten Whatsoever was torne of beasts I brought it not unto thee but made it good my selfe of mine hand diddest thou require it were it stollen by day or stollen by night I was in the day consumed with heat and with frost in the night and my sleepe departed from mine eyes Thus have I beene twenty yeares in thine house and served thee fourteene yeares for thy two daughters and six yeares for thy sheepe and thou hast changed my wages ten times If I say he hath thus served you and shewne faithfulnesse in that charge over which he was appointed reward him with a bountifull hand and encourage his care with your best countenance Whereas contrariwise if you meet with such a Servant that saith in his heart My master doth deferre his comming and shall begin to smite the servants and maidens and to eat and drinke and to be drunken you are not to use remisnesse to such a Servant but to cut him off lest you give example unto others by your indulgence to be of the like condition In briefe as a good servant is a precious jewell tendring the profit and credit of him he serveth so an evill servant whose service is onely to the eye and not for conscience sake is a scatterer of his substance whom he serveth aiming only at his owne private profit without least respect had to his Masters benefit Difference therefore you are to make of their care in cherishing the one and chastising the other which can hardly be effected unlesse you who are to make this difference of your servants have an eye to their imployments Neither would I have your care so extended as to afflict and macerate your selves by your excessive care a meane is the best both in the preservation of health and wealth Be diligent saith Solomon to know the state of thy flocke and take heed to thy herds Yet withall note his conclusion Let the milke of thy goates be sufficient for thy food for the food of thy family and for the sustenance of thy maids Whence you may observe that to gather is admitted so the use or end for which we gather be not neglected For such whose Hydrop●icke minds ever raking and reaping yet know not how to imploy the blessings of God by a communicative exhibition unto others are become vassals unto their owne making their gold-adoring affection an infection their reason treason and the wealth which they have got them a witnesse to condemne them But I have insisted too long on this point especially in framing my speech to you whose more free-borne dispositions will ever scorne to bee tainted with such unworthy aspersions wherefore I will descend briefly to such instructions as you are to use touching spirituall affaires being Masters of Housholds in your private families WEE reade that Abraham commanded his sonnes and his houshold that they should keepe the way of the Lord to doe righteousnesse and judgement And wee are taught what we must doe returning from Gods house to our owne and what we are to doe sitting in our houses even to lay up Gods word in our heart and in our soule and binde it for a signe upon our hand that it may be as a frontlet betweene our eyes And not onely to be thus instructed our selves but to teach them our children speaking of them when thou sittest in thine house and when thou walkest by the way and when thou lust downe and when thou risest up And not so onely but thou shalt write them upon the posts of thine house and upon thy gates Whence you see how no place time or occasion is to be exempted from meditating of God but especially in Housholds and Families ought this exercise of devotion to he frequently and fervently practised for a Blessing is pronounced upon

Pitty the moanes of the afflicted wipe off the teares of the distressed comfort them that mourne in Sion The ordinary forme of begging in Italy is Doe good for your owne sakes Doe good for your owne sakes for your owne selvs for your owne soules No sacrifice to God more gratefull to your selves more usefull or to your own soules more fruitfull then to be zealous in all holy duties and compassionate to the needful for he that in himselfe burnes not in devotion can never inflame another with the zeale of devotion neither can any one shine unlesse before he burne shine in the works of compassion unlesse he burn before with the zeale of a devout affection So as many though they be Lights in respect of their ministry or office yet are they Snuffs in respect of their use effect or service Exhibit therefore freely of those good gifts and bounties which God hath bestowed on you and shew your liberality now in the opportunate time for as there is a time that none can worke so there is a time when none can give give it then in your life time that you may expresse your charity with your own hand and not by way of Legacie for many make good wills which I much feare mee proceed not of good will being rather by the sentence of mortality inforced then of their owne charitable disposition affected to leave to the poore afflicted of the world which they so exceedingly love while they sojourned here in the world And what shall these bountifull Legacies availe them these charitable Wills profit them when they shall make their beds in the darke and enter parlie with their owne Consciences whether this coacted charity of theirs proceeded from compassion or compulsion leaving what they could no longer enjoy and giving that which was not in their power to give Surely no more benefit shall this inforced charity conferre on them then if they had sowne the sand for fruitlesse is that worke which deriveth not her ground from a pure intention or sanctified will In the Easterne countries they put coine in the dead mans hand to provide for him after his departure hence The like provision carry these along with them to their graves who deferre giving till they cannot give making their Executors their Almoners who many times defeate the poore or number themselves in Bead-roll of the poore whereby they gull the deceased enriching their owne Coffers with the poore mans box O Gentlemen you whose corps are followed with many mourners and oft-times inward rejoycers send out those sweet odours of a good and devout life before you dispense and dispose faithfully in whatsoever the Lord above others hath enriched you deferre not your charity to your death lest you be prevented of your charity by death bethinke your selves how you would be provided if that great Master of accounts were this houre to call you before him and make your reckoning with him would you not bee glad your conscience told you how you had beene faitfull disposers or imployers of those Talents which were delivered to you Would not your hearts rejoyce within you to have such a Testimony as the witnesse of an undefiled or spotlesse conscience within you Would it not intraunce you with an exceeding joy to heare that happy and heavenly approbation Well done good and faithfull servants you have beene faithfull over a few things I will make you rulers over many things enter yee into the joy of your Lord If this could not choose but joy you so dispose of your earthly Mammon that you may be partakers of this surpassing joy in the Courts of Sion And so I descend to the last Branch of this last Observation expressing that object of ineffable consolation whereto this Active Perfection aspireth and that spirituall repose of heavenly solace and refection wherein it solely and properly resteth MAn is borne unto trouble as the sparkes fly upward being here a sojourner in the Inn of this world and drawing every day neerer and neerer the end of his Pilgrimage where mans life is the Travellers embleme his forme of living the very mirrour of his sojourning his home returning the type or figure of his dissolving In which progresse or journall of man by how much more the Sun-diall of his life proceedeth by so much neerer the night-shade of death approacheth Yet behold the misery of man His desires are daily to disquiet and disturbe himselfe for shew me that man howsoever affected or in what degree soever placed whose desires are so firmely fixed as his mind is not troubled in the pursuit of that whereto his aymes are directed For to begin with the Highest because his thoughts are ever aspiring'st doth the Ambitious man ayme at honour or preferment Behold he purposeth with himselfe to gaine or attaine such a place under his Prince not so much for his owne ends as he pretendeth but to be usefull to his friends and behovefull to his Countrey but since that houre he entertained the first infant thoughts of Ambition hee hath felt sufficiently the danger of that infection reaping no other fruits but distractions in respect of Competitors or want of enjoying himselfe being pestred by multitude of Sutors Or is he covetous There is nothing which he eyes or beholds upon this Vniverse tending to profit or promising hope of profit which hee presently conveyes not to his heart coveting whatsoever hee sees and seeing nothing that he doth not covet hee tumbles and tosses and will not suffer his eyes to slumber but like miserable Menedemus in Terence or greedy Gripus in Plautus hee afflicts and torments himselfe making his owne desires his owne disquiets Or is hee Voluptuous His fond affection procures in him this phrensie or distraction Hee goes to the house of the strange woman gives eare to her incantation sports with Ismael lusts after her beauty in his heart and is taken with her eye lids yet see how sensuality brings him to misery by meanes of this whorish woman hee is brought to a peece of bread and the adulteresse will hunt after his precious life but to passe over these and take a view of such whose course of life seemes better disposed then to converse with the world either by ambitiously aspiring to Honours the great mans Darling or by too eager a pursuit after Riches the worldlings Mammon or by too hot a quest after pleasure the wantons Minion For to reflect a little upon the aymes of such who affect Contemplation and every day better their knowledge in the serious or exquisite search of the natures vertues or operations of all creatures wee shall find to use the words of Salomon That even in these there is vanity and affliction of spirit for howsoever wisedome raines downe skill and knowledge of understanding exalting them to honour that hold her fast yet Salomons conclusion after the search of wisdome and folly is definitively this In much